rational decision making. From the 1930s onwards the Algerian intelligentsia, particularly the Ulema, re-interpreted the western model by idealising the private sphere of the family as a religious space in which women were the guardians of tradition, the transmitters of the essence of Muslim values and identity, through the education or socialisation of children and the future generation. As we have seen (chapter 1) the colonial rulers and the Muslim conservative elites entered into a tacit alliance by which the former would respect the sanctity and autonomy of the
provisions for brothers seen in Chapter 2 , this financial bequest was a final act of caring aimed at preserving the memory of Robertson’s cherished brothers for future generations. Taking into account contemporaneous sensitivities, these memorials are unobtrusive, fulfilling Rawnsley’s desire to acknowledge the sacrifice of siblings by supporting an ongoing engagement with the landscape. Family stories Siblings were motivated to write memorials by the belief that it was best done by those who ‘knew’ the dead. In his epilogue, Denning ends with a self
narrative of giants, which is more closely connected to the Grendelkin than to the Danes. Hrothgar ‘reads’ that hilt all the same and, urged by an alien history, warns Beowulf through the figure of Heremod against becoming monstrous to future generations. Thus, the hilt might be seen as a self-reflexive literary device; it asks whether Beowulf itself is the story of an alien, monstrous past. The hilt embodies a concern over how stories of the present are conveyed to future audiences and, specifically, how histories may be transformed by the kinds of artefacts that carry
-political aspirations of national liberation movements’.2 Certainly the Biblical tradition has played an important role in the development of European history and philosophy, and in the evolution of nationalism. As Conor Cruise O’Brien and Adrian Hastings have both argued, Hebrew collective identity in the Old Testament was one of the first instances of territorial nationalism, functioning as a template for future generations. O’Brien posited that a territorial ‘promised land’ was always seen to be synonymous with the Jewish ‘Heaven’, an idea that was rigorously removed from the
and classification of all elements of private and public administration’. To him, statistics was no more and no less than an administrative science, an instrument used by government to regulate society. In the spirit of the English moral philosopher Jeremy Bentham, whose work he knew well, he stressed the ‘true value’ of statistics, ‘which serves the people, every occupation group, the government and future generations’.4 After the end of French rule, he continued his work on statistics, though not directly in the service of the government (the Austrian regime in
resolution of some kind of compromise on weapons decommissioning and on a reduction in sectarian tensions. In the very long term this must involve reconciliation between the two communities and an effective programme of education so that future generations will not inherit the entrenched views of their parents and grandparents. 2 More realistically it may be that devolved government will survive, but that sectarian tension and violence will continue to affect the province. In such circumstances it seems unlikely that Northern Ireland government will be effective
transdisciplinary work, critical studies are often preoccupied with the agency of marginalised groups and ‘the political’ (or ‘poolitical’, as proposed in an awkward double entendre by McFarlane and Silver, 2017 ). However, beyond questions of ‘metabolic inequality’ (e.g. McFarlane, 2013 ), of social, spatial or otherwise defined justice, sanitation poses key challenges with regard to sustainable development and the wellbeing and health of current and future generations. This is not to dismiss the importance and central role of ‘the political’ (Mouffe, 2005 ). Rather, I
whether later prehistoric communities knew of the preservative properties of the bog itself and knowingly exploited it, to different ends. Another factor repeatedly cited by these authors to explain the phenomenon of preservation was the medicinal, ‘antiseptic’ power of bog water, referred to by Pitiscus of Oldenberg (1791, cited in van der Sanden 1996 : 19) as ‘the real quintessence’. In a prescient passage that anticipates modern modes of passive conservation, he suggests that bog bodies could be stored in peat water so that future generations might see what they
seen as the lifeline of the community, are now identified as part of the problem. Inspector Masalavala’s cranky suggestions to shore up the community include tying educational opportunities to an undertaking to bear a certain number of children. The more stoical prescription of Dr Fitter is for a Parsi time capsule, containing items representative of the culture, to be buried for future generations to unearth when the community has died out. That sense of loss indicative of contemporary Parsi culture in India is articulated by the inspector: ‘To think that we Parsis
often called upon to do in history – reconcile the warring parties. Marriage brings about a peaceful countryside and happy lovers, although in actual practice marriages were supposed to be arranged by parents and guardians, who saw marriage ‘as a way of augmenting and consolidating their lands and rising in political power and influence … [and ensuring] heirs to whom the inheritance would pass and who would safeguard it for future generations’.18 According to May McKisack, ‘failure of heirs constituted by far the most serious threat to baronial stability … [and